So What Does Separate the Sheep from the Goats? A Closer Look at a Misunderstood Parable (Matthew 25:31-46)*

By G.H. Visscher

Mixed flocks of sheep and goats, we tion that is going to be asked of every- like as being his brothers, even the least are told, are quite common in the East. one on the last day: what have you among his brothers. And especially when the animals are done for the hungry and thirsty, the sick, dirty and the light is dim at sunset, it the strangers, the imprisoned? Or is Who are they? takes a bit of an experienced eye to there another question? Who then are these lowly brothers? separate the sheep from the goats at the Besides the matter of detail, there is also end of the day. Detail and context that of context. It is context that is ever So too at the last judgement, it may Rather than snowing you under with so decisive as to what to make of such not be so obvious to all observers – many academic details this evening, by details. And the first context here is even to the participants themselves means of these questions I would like Matthew’s own gospel. (verses 37-9, 44!) – as to who belongs to to show to you something of what we To whom does Matthew usually re- the righteous and who belongs to the are busy with at the Theological Col- fer when he speaks about “brothers” of unrighteous? So the question needs to lege. The foremost subject in the Old our Lord Jesus? At the end of Matthew be asked: what does separate the sheep and New Testament departments is ex- 12, Jesus’ earthly mother and brothers from the goats? What will separate the egesis. And, among other things, we are not far off (12:46) when he refers to righteous from the unrighteous on the teach the students that there are two his present and would-be disciples in last day? aspects that are very important for exactly this way. “Who is my mother, The concern of my address this proper exegesis. and who are my mother and my broth- evening is the fact that there seems to be ers? Pointing to his disciples, he said, widespread misunderstanding among ‘Here are my mother and my brothers. For whoever does the will of my Father us about this parable.1 Often when we Sometimes, one little are being encouraged to support works detail is what unlocks a in heaven is my brother and sister and of charity, reference is made to this text mother” (12:49-50). Similarly in chapter passage. Exegesis is not 28, the risen Jesus is clearly speaking and we are told that we need to be char- about his disciples when he says: “Go itable to the poor, the hungry, and the unlike detective work. and tell my brothers to go to Galilee. . . imprisoned and the like because what .” Moreover, only two chapters before we do to them we do to Christ. The Lord The first one is detail. Details matter. this, the Lord Jesus tells the disciples Jesus identifies with them all, so we Sometimes, one little detail is what un- that they “are all brothers”(23:8). had better as well. That is, after all, what locks a passage. Exegesis is not unlike And what about that phrase of verse separates the sheep from the goats. detective work. It is a matter of asking 45: “one of the least of these. . . ?” Is this It becomes somewhat of a “social the right questions – especially about not also a reference to the disciples? In gospel” among people who do not usu- those details. chapter 18, for instance, the Lord Jesus is ally give much ear to voices from that The first detail I would refer you to is speaking to his disciples – those disci- corner. And it seems, if I may say so, the fact that in verse 40, these people ples who always want to be considered more like justification by works among who are hungry and imprisoned and the great and significant – that they need to a people who really are quite steeped in like are referred to as: “brothers” of the be like children (18:3). To be sure, the principles of grace. Lord Jesus. “whatever you did for one of sometimes the phrase “least of these,” Now let me make it clear from the the least of these brothers of mine. . . .” “one of these little ones” refers to chil- outset: it is not that Christians do not The second detail is the fact that in dren (18:5,10), but other times it refers to need to bother with such works of char- verse 45, these same people are referred the disciples (18:4, 14) who will only ity! They do. Children of a charitable to as “one of the least of these. . . .” From be great in the kingdom if they are con- God become charitable themselves. But the fact that both the word “least” and tent to be the “least” of the kingdom the question is: is this what this parable the word “brothers” is mentioned to- (25:40).2 Strikingly, in Matthew 10, these teaches? This parable is a picture of the gether in verse 40, it is evident that it is two are again linked together. Consider final judgement, and of the one ques- one group that is being referred to here. 10:42: “if anyone gives even a cup of tion that is going to be asked of all in The Lord Jesus characterizes those who cold water to one of these little ones be- that judgement. Is this really the ques- are hungry, sick, imprisoned and the cause he is my disciple. . . .”

CLARION, OCTOBER 11, 2002 501 Let me refer you to one more detail. do. When we listen to this parable of Notice that the King in the parable does Matthew 25 carefully and consider also not just say that all those who are hun- Matthew 10 where our Lord really is gry, thirsty, estranged, naked, sick and putting forth its principles, we realize imprisoned are his brothers, but the that this suffering is on account of the King says: whatever you did to them, gospel. This suffering is suffering that is you did to me (40) and whatever you experienced because someone who is did not do to them, you did not do to a disciple of Jesus Christ is going forth me (45)! In other words, the Lord Jesus with that gospel. They are the least in identifies, unites Himself with these the kingdom, because the teaching of mistreated brothers. Think about that. our Lord gets through to them; it will Although the compassion of our Lord only be those who are content to be surely goes out to those who are bur- the least who will go forth with the dened and troubled in this broken gospel. Perhaps they are also the least world, where else in the gospels do we logical discourse (24:1-25:46) the Lord because the world surely will treat them get the message that the Lord Jesus iden- Jesus is emphasizing various themes of as the least – stripping them of posses- tifies and unites Himself with such peo- his prior teaching. Given the opposition sions, imprisoning them, killing them, ple in general? Nowhere! But do we that he is facing here, is it surprising and opposing them in every possible not read regularly that the Lord Jesus that he should warn and comfort the dis- way! It is suffering that was first experi- does identify himself with, unites him- ciples in this way about the opposition enced by the apostles; subsequently in self with another group of people, and hardship they will suffer? Spreading the Christian church there have been namely, his disciples? the gospel will mean sacrifice in many countless officebearers who have suf- fered and sacrificed for the gospel. Even Messengers of the gospel! ways. But along with this there is the promise that ultimately people will be if one chooses to use the word “disci- It seems therefore that there is some- ple” in the wider sense (along the lines judged eternally on the basis of how thing else that is separating the sheep of Matt. 12:50), the suffering is still not they have treated these brothers of our and the goats here. Namely, this: the entirely generalized but is suffering that Lord, these “insignificant ones” who Lord Jesus is referring to deeds of kind- is brought about by that discipleship spoke to them the Word of God. Will ness and charity done towards His dis- and on account of the gospel. they give them food, drink, clothing? ciples as they go out with his gospel. But let us not draw the wrong con- Will they come to their aid when they The references are not as general as we clusions. The gospel is not saying that are sick, or in prison, or when the world assume at first glance; they are very we can remain cold and inactive with treats them as strangers? specifically about those who are called respect to the unfortunate and suffering You see: the refusal to offer hospi- to go out with the gospel. of the world. The beloved children of tality is ultimately a refusal to believe. Consider once again Matthew’s the Father overflow with love them- words in chapter 10. There we read The refusal to accept the messengers selves. The second greatest command- about how the Lord Jesus sends his dis- of the Lord Jesus Christ is the refusal to ment is to love our neighbour as our- ciples into the world. How does this accept the message of the Lord Jesus selves (Matt 22:39), and there are other take place? Are they being sent into a Christ, and even the Lord Jesus Himself. passages which make it clear that we world of hotels and restaurants with ex- cannot be insensitive to the plight of pense accounts? No, money is unavail- There is this tendency to the poor and suffering (e.g., Luke 16: able, restaurants non-existent, and 19-31). But the point is: this is not what whatever hotels there are, are places of universalize the suffering the Scripture is saying here. Here we are ill repute to which the disciples would that the Lord Jesus is being told that hearers of the gospel and could not go. The Lord Jesus sends speaking about. show their faith in the message of sal- them out without gold or silver, with- vation in a highly significant way when out tunics, without a bag, without food they receive the messengers of the (Matt. 10:9, 10), with nothing other than Yes, the Lord Jesus identifies with gospel with hospitality and works of His message and His blessing. And so, them. Matthew 10 again, verse 40, very love. And unbelievers display not just Matthew 10 is saying that the great pointedly: “He who receives you re- character flaws and personality defi- challenge before the people of Israel ceives me, and he who receives me re- ciencies when they mistreat the mes- and all whom they confront is: how ceives the one who sent me.” Even the sengers. They show unbelief! will they receive these men whom Jesus famous passage about a cup of cold wa- sends out? Will they support them? Take ter does not apply generally to all the Beyond Matthew them in? People will be considered thirsty of the world; our Lord says: “And It is a theme that you find also be- worthy (10:11) and homes will be if anyone gives even a cup of cold water yond Matthew’s Gospel.3 Think of a blessed (10:12, 13) when they receive to one of these little ones because he is foremost persecutor of the messengers such gospel messengers; but towns and my disciple, I tell you the truth, he will of the gospel, Saul. When he comes to homes will be cursed when they turn certainly not lose his reward”(10:42). stand before the Lord Jesus on the road them away (10:14-16). Many will show In liberal circles, there is this ten- to Damascus, what is the question that themselves to be unrighteous when they dency to universalize the suffering that is asked of him? Notice, it is not “why drag the gospel messengers before the the Lord Jesus is speaking about. In do you do this to them?” but it is: “Saul, local council, flog them in the syna- Christian circles there has also been a Saul, why do you persecute me?” In gogue, or toss them into prison (10:17). tendency to generalize the suffering as the very language of this parable, Saul, And so you see the real point of this being all suffering that Christians un- the one who persecutes the messengers parable. In this section of the eschato- dergo. But neither of these positions will of the Lord Jesus, persecutes Jesus! (Acts

502 CLARION, OCTOBER 11, 2002 9:4-5; cf 22:7-8; 26:14-15). And it is is a day coming when they will answer is it personal ability or charisma that will striking, once Paul becomes a messen- for such actions! The Reformed way is do it. Only the pure, unadulterated ger of the Lord Jesus, he experiences the to leave the supervision of officebear- gospel of our Lord Jesus Christ is “the same. In 2 Corinthians 11:23ff, when he ers precisely to those ecclesiastical bod- power of God for the salvation of every- catalogs his own hardships as a apostle ies that are appointed for the task. True one who believes”(Rom 1:16). of Christ, it all follows the lines of faith shows itself in receptivity to the May we be blessed by receiving Matthew 25. Hunger, thirst, sickness, Word, respect for its messengers, and many more messengers of that great persecution, imprisonment, estrange- therein honor to Jesus Christ Himself. Gospel. May we encourage that pre- ment from people and the world, he And it calls all those who go forth cisely by treating the messengers as we experiences it all. Here perhaps we with the word – also these young men would treat the One who sends them. come to understand the words of Paul before us this evening – to consider the For one day soon, He is coming and He in Colossians 1:24: “I fill up in my flesh high nature of the task before them. If will separate the sheep from the goats, what is still lacking in regard to Christ’s we are to be treated as representatives the righteous from the unrighteous pre- afflictions, for the sake of his body, of Christ, one with Him, that must have cisely on the basis of this question. which is the church.” The Sender and its effects on our walk and our talk as of- *Inaugural address at the College evening the Sent are One. He identifies with his ficebearers. Ours is the high task to of September 6, 2002. followers. The persecution of the Chris- represent the ascended and exalted tians is the persecution of the Christ. Christ. Ours is the great privilege to I do not mean to pretend that this in- 1 This misunderstanding appears to be wide- bring a Message that will be so decisive, spread. In recent years, there have been sev- terpretation is new. Others have said it be- even for eternity! fore me. Actually, there is a very old ref- eral excellent studies which defend the view erence to this parable in a second century presented here. Some of them are: J. Ramsey document called Second Clement. Michaels “Apostolic Hardships and Right- A superficial eous Gentiles,” Journal of Biblical Literature, Clement uses the language of the parable examination of the text may 84 (1965) 32-44; L. Cope, “Matthew XXV:31- in several ways, especially when the un- 46: ‘The Sheep and the Goats’ Reinterpreted” believers cry out at the judgement: “Woe lead to one application, but Novum Testamentum XI (1969) 32-44; Gra- to us, for you really did exist, and we did further study leads us to ham N. Stanton, “Once More: Matthew not know it nor did we believe and obey 25.31-46” A Gospel for a New People: Stud- the elders who preached to us of our sal- another. ies in Matthew (Westminster/John Knox vation.”4 Here then, precisely this inter- Press, 1992) 207-231. See also J. van pretation was already given already in Bruggen, Matteüs:het Evangelie voor Israël. the second century; the unrighteous real- And it calls me this evening – if I CNT (Kok, 1990) 432-435. A good survey of ize that they are found unrighteous pre- may end on a personal note – to give the various approaches is found in G. E. Ladd cisely because they did not receive the thanks as I embark on a new task. I have “The Parable of the Sheep and the Goats in word of the elders as the Word of God. fond memories and gratitude for parents Recent Interpretation” New Dimensions in So we see then what difference who directed me exactly on this path – New Testament Study Edited by R.N. Longe- a path on which the gospel is central necker, ed. (Zondervan, 1974) 191-199. careful exegesis makes. A superficial Though unconvincing, the best defense of the examination of the text may lead to and foremost. I am grateful also to my wife, Teny, and our children who rec- position opposed here is probably by C.E.B. one application, but further study leads Cranfield “Who are Christ’s Brothers (Matthew us to another. ognize that same primacy of the gospel 25.40)?” On Romans and other New Testament and so have been a blessing for me in so Application today Essays (T.& T. Clark, 1998) 125 many ways. Moreover, I can only ex- 2 A different word is used in Matthew 25 If the parable had this gospel focus press gratitude to the congregations (elangchistos) than in 18 (micros) but it then, it has the same today as well. The who have treated me in such a way should be noted that the difference is negli- parable calls us this evening to con- that I really have not experienced the gible as the former is a superlative form of sider first of all missionaries and so kinds of hardships that the parable the latter. many others who are facing hardship speaks about. To the congregations of 3 One can think also of John’s letters where and persecution for the sake of the Houston, Ottawa, Surrey, Burlington he urges some not to admit those who deny tremendously important task of spread- West and Burlington Waterdown, I ex- the doctrine of Christ (2 John 10-11) and commends others for rendering service to ing the gospel. Those are the suffering press deep gratitude for unmerited kind- faithful brothers (3 John 5). Messengers of members of humanity that it calls to ness and generous support – again, not the true gospel (and those of the false gospel) mind in the first place. because of the person, not because of were very dependent on their hearers for Then, it calls each of us to examine me, but because of precisely these prin- housing, support, and the like. ourselves too as to how we are re- ciples of the gospel. 4 2 Clement XVII.5. Compare also passages sponding to the gospel as it comes to How gracious our God is to us that of the early Christian document, Didache us through the ministers of the Word, we have a federation of churches in (or: Teaching of the Twelve Apostles) XI-XIII and the other officebearers. Let us not which the Word receives such primacy in which the church is told how to support be too quick with our judgement, too of position that we also have a Theolog- traveling gospel messengers and how to dis- harsh with our criticism. Be careful for ical College. To us at the College is tinguish true prophets from false; e.g. Di- how we react to them – says our Lord given a sacred trust. Many might aban- dache XII.1-2: “Let everyone who ‘comes in the Name of the Lord’ be received. . . If he Jesus – is how we react to Him! “What don the Gospel, considering it of little who comes s a traveler, help him as much you do to them, you do to Me!” The effect in this world. That too is unbelief. as you can, but he shall not remain with you parable reminds those who seek to wear But ours is the challenge to hold it high, more than two days, or, if need be, three. . .” out officebearers with belittling criti- knowing that it is not some kind of social The Apostolic Fathers. (Loeb Classical Li- cism and underhanded ways that there or political gospel that has power, nor brary, volume 1).

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